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This volume is dedicated to the memory of Patrick Primeaux. Of your editors, Michael knew him well, Howard knew his work. We both recognise his enormous contribution. Patrick was a very special individual who was unfortunately with us for far too short a time, but who in that time made a very unique contribution. The first three essays in this issue comprise a mini-festschrift issue to honour Patrick. They are by his American colleagues and good friends who knew Patrick well. A mini-festschrift seems particularly germane to Patrick. The festschrift or commemorative volume is deeply rooted in the culture of the Germanic universities, and Patrick, although having many attributes, could certainly not be construed as Germanic. We have no doubt that he would be as honoured by a mini-festschrift issue as he would be embarrassed by a full festschrift issue. The other essays are the result of the Australian Association for Professional & Applied Ethics 18th annual conference which was held in June 2011 at the University of Tasmania. The authors of these essays are academics in Australian universities who might not have known Patrick, but, as is discussed below, their essays reflect Patrick's contribution to applied ethics. There seems something very fitting about that conference being held at the University of Tasmania because their campus is in Hobart which is as far south as Australia goes. Patrick often spoke of visiting Australia but always ultimately dismissed it as too long a flight. It would, admittedly, have been a particularly long flight for Patrick who was a very heavy smoker. Nonetheless, we have no doubt that if Patrick had been able to embark upon the flight to Hobart and attended the conference, he would have enjoyed it. As it was his spirit was very much with us and pervaded many of our discussions about applied ethics.

Max Weber called the maxim “Time is Money” the surest, simplest expression of the spirit of capitalism. Coined in 1748 by Benjamin Franklin, this modern proverb now has a life of its own. In this paper, I examine the worldwide diffusion and sociocultural history of this paradigmatic expression. The intent is to explore the ways in which ideas of time and money appear in sedimented form in popular sayings.

My approach is sociological in orientation and multidisciplinary in method. Drawing upon the works of Max Weber, Antonio Gramsci, Wolfgang Mieder, and Dean Wolfe Manders, I explore the global spread of Ben Franklin’s famed adage in three ways: (1) via evidence from the field of “paremiology” – that is, the study of proverbs; (2) via online searches for the phrase “Time is Money” in 30-plus languages; and (3) via evidence from sociological and historical research.

The conviction that “Time is Money” has won global assent on an ever-expanding basis for more than 250 years now. In recent years, this phrase has reverberated to the far corners of the world in literally dozens of languages – above all, in the languages of Eastern Europe and East Asia.

Methodologically, this study unites several different ways of exploring the globalization of the capitalist spirit. The main substantive implication is that, as capitalism goes global, so too does the capitalist spirit. Evidence from popular sayings gives us a new foothold for insight into questions of this kind.

The concept of a New World Order is a rhetorical device that is not new. In fact, it is as old as the notion of empire building in ancient times. When Cyrus the Great conquered virtually the entire known world and expanded his “World-State” Persian Achaemenid Empire, his vision was to create a synthesis of civilization and to unite all peoples of the world under the universal Persian rule with a global world order characterized by peace, stability, economic prosperity, and religious and cultural tolerance. For two centuries that world order was maintained by both military might and Persian gold: Whenever the military force was not applicable, the gold did the job; and in most cases both the military and the gold functioned together (Frye, 1963, 1975; Farazmand, 1991a). Similarly, Alexander the Great also established a New World Order. The Romans and the following mighty empires had the same concept in mind. The concept was also very fashionable after World Wars I and II. The world order of the twentieth century was until recently a shared one, dominated by the two superpowers of the United States and the USSR.

This chapter intends to provide a reflexive discussion of the experience I loosely refer to as the ‘supervisory relationship breakdown’, which led me to withdraw from a Professional Doctorate in the penultimate year of completion. The event left an indelible impact upon me; a reminder of my blackness, the contrast between that and the ivory tower of academia and the emotional toil I endured as each incident unfolded, ultimately leading to my exit and the shattering of my emotional wellbeing. The term ‘supervisory relationship breakdown’ is a superficial reference to a complex entanglement of what I deemed to be dysconscious racism and attempts situated historically to control people of colour through education. I will explore how I as a black woman in academia believe I am perceived through a dysconscious racial lens, a lens shaped by a perception to maintain white privilege. I posit how a misalignment existed between who I am and who I was perceived to be by my doctoral supervisor. The space between this misalignment became filled with inequity, tension and oppression, culminating in the relationship breakdown. I present an ‘implosion’ of the relationship as a metaphor for the embodied affect having to withdraw from the doctorate had on me; it felt as though my ‘self’ – body, mind and spirit – were broken, in a state of collapse which I did not know how I would recover from. I conclude with support and renewed hope, I returned to academia and found an alternative approach for completing my doctorate.

The field of education continues to become more diverse with respect to race and gender. Specifically, research on the educational and professional experiences of African American and female scholars have increased (Cubillo & Brown, 2003; Philipsen, 2008; Wolfinger, Mason & Goulden, 2008; Wyche & Graves, 1992). With respect to the field of education, there are a few studies of women's experiences as faculty in educational leadership (Mertz, 2009; Sherman, Beatty, Crum, & Peters, 2010). However, there is a silence in research regarding the experiences of Black (African American) women faculty in the field of educational leadership/administration. The field of leadership is written typically by and for a mainstream, masculine audience. To this end, women and African Americans are “othered” in this discourse. This chapter examines the experiences of four African American female scholars in programs of educational leadership/administration.

“Men make their own history,

but they do not make it just as they please;

they do not make it under circumstances chosen by themselves

but under circumstances directly encountered,

given and transmitted from the past.”

–Karl Marx

“Men make their own history,

but they do not make it just as they please;

they do not make it under circumstances chosen by themselves

but under circumstances directly encountered,

given and transmitted from the past.”

Over one dozen books have been written about historically black colleges and universities over the last 15 years. However, not one of the volumes published addresses this cohort of institutions from a global dimension. Each of the books ignores the reality that there are institutions of higher education populated by persons of African descent scattered around the globe. Equally, the emergent literature is silent on issues of racial stratification; consequently, treating black colleges as homogenous monoliths. This quiesance ignores the important tension of racial oppression/white supremacy, social stratification, and the persistent hegemony of power in societies with black populations. In this commencing chapter, there are two primary explorations: (1) the particularities of race and identity in black colleges in the United States, and (2) the nexus between race and culture in black colleges outside of the United States. In order to properly contextualize this diorama, it is imperative to examine the meaning of diaspora, the realities of racial stratification, and the ways in which hegemony can be unsettled and usurped.

How do participants navigate the sexual politics of multiracial dating and how does this relate to belonging? The results of this study illustrate that the 21 participants interviewed faced internal and external struggles and triumphs due to their mixed-race identity. For participants, trying to situate themselves into just one racial identity when they straddled both became a point of contention with romantic partners and themselves. Moreover, participants struggled with feeling like they were “enough” and if they belonged. Furthermore, mixed-race women and non-binary people were forced to navigate the racial expectations of others as well as the fetishization of their mixed-race identity. In turn, this impacted confidence levels, self-esteem, and sense of belonging and authenticity. The findings contribute to research on desirability and critical mixed-race studies by examining how mixed-race women and non-binary people perceive their own desirability.

Disparities in transplant rates across social categories provide limited information about gatekeeping processes in access to kidney transplantation. We hypothesized that early opportunities for discussion of kidney transplantation potentially generate social capital that serves as a resource for patients as they navigate the transplantation pathway.

A national sample of first-year dialysis patients was surveyed and asked if kidney transplantation had been discussed with them before and after starting dialysis treatment. Associations between reported discussion and patient-specific clinical and nonclinical (sociodemographic) indicators of attributed utility for transplantation were investigated, and the association of reported transplant discussion with subsequent transplant waitlisting was analyzed.

Time to placement on the kidney transplant waiting list was significantly shorter for patients who reported that transplantation had been discussed with them before, as well as after, starting dialysis. Likelihood of reported discussion varied by patient age, employment and insurance status, cardiovascular comorbidity burden, and perceived health status; in addition, women were less likely to report early discussion.

It would be valuable to know more about the nature of the transplant discussions recalled by patients to better understand how social capital may be fostered through these discussions.

Indicators of attributed utility for successful transplantation were associated with transplant discussion both before and after starting dialysis, potentially contributing to observed disparities in access to kidney transplantation.

Predialysis nephrology care and patient participation in discussion of kidney transplantation may foster social capital that facilitates navigating the transplantation pathway.

With heightened national attention placed on race and gender identity, the ability and preparedness of students to engage in critical conversations on such topics and with diverse groups is of much concern to educators. High school student-athletes are frequently thrust into the spotlight on topics related to race and racial identity, due to their hypervisibility and role as representatives of their schools. This chapter uses current events involving Black girl, high school, student-athletes to demonstrate how racialized and gendered experiences may shape how they understand themselves as well as their school and non-school environments. Further, this chapter includes a study that highlights the narratives of two Black female college athletes who, when prompted to discuss racialized and gendered experiences, shared stories that highlighted their primary and secondary educational experiences. These narratives identify school diversity and fitting in, and the coach as influencer as salient themes from the study. This illuminates the influence of early racialized encounters and the salience of those occurrences in shaping the way Black girls think about their own racial and gender identity development. In closing, this chapter calls on educators to prepare themselves to facilitate conversations about race through the use of equity audits, effective programming for Black girls, and a call for education advocates for Black girls in preK-12 environments.